Rāmānanda Rāya explained these four principles, four divisions of social order and spiritual development, but Caitanya Mahāprabhu immediately said: "Oh, this is not for Me." Eho bāhya āge kaha āra (CC Madhya 8.59). "This is external. If you know something better than this, then you explain." Why Caitanya Mahāprabhu denied these social orders? Because He was to give immediately benefit to the fallen souls of this age. So He denied this system. Not that He decried this system, but He knew that this system cannot be introduced strictly at the present moment in this age.
So in this way, gradually, he presented jṣāna-miśra-bhakti, devotional service with knowledge, renouncement of this material connection. In every step, Caitanya Mahāprabhu said, "Oh, this is not suitable. This is not suitable." Then at last . . . not at last; in the middle, Rāmānanda Rāya suggested that jṣāne prayāsam udapāsya namanta eva (SB 10.14.3): "One should give up the false knowledge, false knowledge that 'I am God. I am God.' " This is false knowledge.
So when this was recommended by Rāmānanda Rāya to Caitanya, that "One should give up this false knowledge . . ." jñāne prayāsam udapāsya namanta eva. "One should be very meek and humble," namanta eva jīvanti, "and in that way if he lives," san-mukharitāṁ bhavadīya-vārtām, "and tries to receive knowledge from really self-realized person . . ." The motto of life. He is describing the motto of life, that "One should not be falsely proud. One should be very much meek and humble, and try to receive knowledge from self-realized person.
If one continues, follows these principle, then one day he will find that God, who is ajita, who cannot be conquered by anyone, who cannot be known by anyone, God realization . . ." Because God realization is not an ordinary job. It is very difficult. Manuṣyāṇāṁ sahasreṣu (BG 7.3). In the Bhagavad-gītā you'll find that "Out of many, many thousands of men, one may be interested how to make perfect this human form of life. And out of many, many thousands of perfect persons, one may know actually what is God, what is Kṛṣṇa."
So God is inconquerable, cannot be conquered, or He cannot be understood by your puffed-up mentality that, "I can know Him." No. God can be known by the meek and humble who is submissive and who takes the shelter of a God-realized person and tries to hear from him. Then Rāmānanda Rāya—not Rāmānanda Rāya, it is a quotation from Bhāgavata—then the result is, although God is unapproachable by our limited knowledge, He becomes jita. Jita means He becomes conquered—simply by this position.